16 documents of vatican ii pdf

It provided guidelines for the personal and institutional renewal of the lives of nuns, brothers and priests belonging to religious orders. It said the Catholic Church rejects nothing that is true and holy in non-Christian religions, called for an end to anti-Semitism and said any discrimination based on race, color, religion or condition of life is foreign to the mind of Christ.

It affirmed the right of parents to choose the type of education they want for their children, upheld the importance of Catholic schools and defended freedom of inquiry in Catholic colleges and universities. It said that religious liberty is a right found in the dignity of each person and that no one should be forced to act in a way contrary to his or her own beliefs. It said the primary duty of priests is to proclaim the Gospel to all, approved and encouraged celibacy as a gift and recommended fair salaries.

It said missionary activity should help the social and economic welfare of people and not force anyone to accept the faith. It said the church must talk to atheists, a continual campaign must be waged for peace, nuclear war is unthinkable and aid to underdeveloped nations is urgent.

It said marriage was not just for procreation and urged science to find an acceptable means of birth regulation. Category : Local News. Graces of an annual retreat. Digital Edition — December 23, Therefore, the proper of the time shall be given the preference which is its due over the feasts of the saints, so that the entire cycle of the mysteries of salvation may be suitably recalled.

The season of Lent has a twofold character: primarily by recalling or preparing for baptism and by penance, it disposes the faithful, who more diligently hear the word of God and devote themselves to prayer, to celebrate the paschal mystery. This twofold character is to be brought into greater prominence both in the liturgy and by liturgical catechesis.

As regards instruction it is important to impress on the minds of the faithful not only a social consequences of sin but also that essence of the virtue of penance which leads to the detestation of sin as an offence against God; the role of the Church in penitential practices is not to be passed over, and the people must be exhorted to pray for sinners.

During Lent penance should not be only internal and individual, but also external and social. The practice of penance should be fostered in ways that are possible in our own times and in different regions, and according to the circumstances of the faithful; it should be encouraged by the authorities mentioned in Art. Nevertheless, let the paschal fast be kept sacred. Let it be celebrated everywhere on Good Friday and, where possible, prolonged throughout Holy Saturday, so that the joys of the Sunday of the resurrection may be attained with uplifted and clear mind.

The saints have been traditionally honored in the Church and their authentic relics and images held in veneration. For the feasts of the saints proclaim the wonderful works of Christ in His servants, and display to the faithful fitting examples for their imitation. Lest the feasts of the saints should take precedence over the feasts which commemorate the very mysteries of salvation, many of them should be left to be celebrated by a particular Church or nation or family of religious; only those should be extended to the universal Church which commemorate saints who are truly of universal importance.

The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy. Holy Scripture, indeed, has bestowed praise upon sacred song 42 , and the same may be said of the fathers of the Church and of the Roman pontiffs who in recent times, led by St.

Pius X, have explained more precisely the ministerial function supplied by sacred music in the service of the Lord. Therefore sacred music is to be considered the more holy in proportion as it is more closely connected with the liturgical action, whether it adds delight to prayer, fosters unity of minds, or confers greater solemnity upon the sacred rites.

But the Church approves of all forms of true art having the needed qualities, and admits them into divine worship. Accordingly, the sacred Council, keeping to the norms and precepts of ecclesiastical tradition and discipline, and having regard to the purpose of sacred music, which is the glory of God and the sanctification of the faithful, decrees as follows. Liturgical worship is given a more noble form when the divine offices are celebrated solemnly in song, with the assistance of sacred ministers and the active participation of the people.

As regards the language to be used, the provisions of Art. The treasure of sacred music is to be preserved and fostered with great care. Choirs must be diligently promoted, especially in cathedral churches; but bishops and other pastors of souls must be at pains to ensure that, whenever the sacred action is to be celebrated with song, the whole body of the faithful may be able to contribute that active participation which is rightly theirs, as laid down in Art.

Great importance is to be attached to the teaching and practice of music in seminaries, in the novitiates and houses of study of religious of both sexes, and also in other Catholic institutions and schools. To impart this instruction, teachers are to be carefully trained and put in charge of the teaching of sacred music.

The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services. But other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations, so long as they accord with the spirit of the liturgical action, as laid down in Art.

The typical edition of the books of Gregorian chant is to be completed; and a more critical edition is to be prepared of those books already published since the restoration by St. Pius X. It is desirable also that an edition be prepared containing simpler melodies, for use in small churches.

Religious singing by the people is to be intelligently fostered so that in devotions and sacred exercises, as also during liturgical services, the voices of the faithful may ring out according to the norms and requirements of the rubrics.

In certain parts of the world, especially mission lands, there are peoples who have their own musical traditions, and these play a great part in their religious and social life. For this reason due importance is to be attached to their music, and a suitable place is to be given to it, not only in forming their attitude toward religion, but also in adapting worship to their native genius, as indicated in Art.

Therefore, when missionaries are being given training in music, every effort should be made to see that they become competent in promoting the traditional music of these peoples, both in schools and in sacred services, as far as may be practicable. In the Latin Church the pipe organ is to be held in high esteem, for it is the traditional musical instrument which adds a wonderful splendor to the Church's ceremonies and powerfully lifts up man's mind to God and to higher things.

But other instruments also may be admitted for use in divine worship, with the knowledge and consent of the competent territorial authority, as laid down in Art. This may be done, however, only on condition that the instruments are suitable, or can be made suitable, for sacred use, accord with the dignity of the temple, and truly contribute to the edification of the faithful.

Composers, filled with the Christian spirit, should feel that their vocation is to cultivate sacred music and increase its store of treasures. Let them produce compositions which have the qualities proper to genuine sacred music, not confining themselves to works which can be sung only by large choirs, but providing also for the needs of small choirs and for the active participation of the entire assembly of the faithful. The texts intended to be sung must always be in conformity with Catholic doctrine; indeed they should be drawn chiefly from holy scripture and from liturgical sources.

Very rightly the fine arts are considered to rank among the noblest activities of man's genius, and this applies especially to religious art and to its highest achievement, which is sacred art.

These arts, by their very nature, are oriented toward the infinite beauty of God which they attempt in some way to portray by the work of human hands; they achieve their purpose of redounding to God's praise and glory in proportion as they are directed the more exclusively to the single aim of turning men's minds devoutly toward God. Holy Mother Church has therefore always been the friend of the fine arts and has ever sought their noble help, with the special aim that all things set apart for use in divine worship should be truly worthy, becoming, and beautiful, signs and symbols of the supernatural world, and for this purpose she has trained artists.

In fact, the Church has, with good reason, always reserved to herself the right to pass judgment upon the arts, deciding which of the works of artists are in accordance with faith, piety, and cherished traditional laws, and thereby fitted for sacred use.

The Church has been particularly careful to see that sacred furnishings should worthily and beautifully serve the dignity of worship, and has admitted changes in materials, style, or ornamentation prompted by the progress of the technical arts with the passage of time.

The Church has not adopted any particular style of art as her very own; she has admitted styles from every period according to the natural talents and circumstances of peoples, and the needs of the various rites. Thus, in the course of the centuries, she has brought into being a treasury of art which must be very carefully preserved.

The art of our own days, coming from every race and region, shall also be given free scope in the Church, provided that it adorns the sacred buildings and holy rites with due reverence and honor; thereby it is enabled to contribute its own voice to that wonderful chorus of praise in honor of the Catholic faith sung by great men in times gone by.

Ordinaries, by the encouragement and favor they show to art which is truly sacred, should strive after noble beauty rather than mere sumptuous display. This principle is to apply also in the matter of sacred vestments and ornaments. Let bishops carefully remove from the house of God and from other sacred places those works of artists which are repugnant to faith, morals, and Christian piety, and which offend true religious sense either by depraved forms or by lack of artistic worth, mediocrity and pretense.

And when churches are to be built, let great care be taken that they be suitable for the celebration of liturgical services and for the active participation of the faithful. The practice of placing sacred images in churches so that they may be venerated by the faithful is to be maintained. Nevertheless their number should be moderate and their relative positions should reflect right order.

For otherwise they may create confusion among the Christian people and foster devotion of doubtful orthodoxy. When passing judgment on works of art, local ordinaries shall give a hearing to the diocesan commission on sacred art and, if needed, also to others who are especially expert, and to the commissions referred to in Art.

Ordinaries must be very careful to see that sacred furnishings and works of value are not disposed of or dispersed; for they are the ornaments of the house of God.

Bishops should have a special concern for artists, so as to imbue them with the spirit of sacred art and of the sacred liturgy. This they may do in person or through suitable priests who are gifted with a knowledge and love of art. It is also desirable that schools or academies of sacred art should be founded in those parts of the world where they would be useful, so that artists may be trained.

All artists who, prompted by their talents, desire to serve God's glory in holy Church, should ever bear in mind that they are engaged in a kind of sacred imitation of God the Creator, and are concerned with works destined to be used in Catholic worship, to edify the faithful, and to foster their piety and their religious formation. Along with the revision of the liturgical books, as laid down in Art. These laws refer especially to the worthy and well planned construction of sacred buildings, the shape and construction of altars, the nobility, placing, and safety of the eucharistic tabernacle, the dignity and suitability of the baptistery, the proper ordering of sacred images, embellishments, and vestments.

Laws which seem less suited to the reformed liturgy are to be brought into harmony with it, or else abolished; and any which are helpful are to be retained if already in use, or introduced where they are lacking. According to the norm of Art. During their philosophical and theological studies, clerics are to be taught about the history and development of sacred art, and about the sound principles governing the production of its works.

In consequence they will be able to appreciate and preserve the Church's venerable monuments, and be in a position to aid, by good advice, artists who are engaged in producing works of art. It is fitting that the use of pontificals be reserved to those ecclesiastical persons who have episcopal rank or some particular jurisdiction.

The Second Ecumenical Sacred Council of the Vatican, recognizing the importance of the wishes expressed by many concerning the assignment of the feast of Easter to a fixed Sunday and concerning an unchanging calendar, having carefully considered the effects which could result from the introduction of a new calendar, declares as follows:. But among the various systems which are being suggested to stabilize a perpetual calendar and to introduce it into civil life, the Church has no objection only in the case of those systems which retain and safeguard a seven-day week with Sunday, without the introduction of any days outside the week, so that the succession of weeks may be left intact, unless there is question of the most serious reasons.

Concerning these the Apostolic See shall judge. Session XXI, July 16, Doctrine on Communion under Both Species, chap. Diariorum, Actorum, Epistolarum, Tractatuum nova collectio ed. II, n. Religious Catalogue. See of Peter. Daily Readings. Seasons and Feast Days. Prayer Requests. Church Councils. The 16 Documents of the Second Vatican Council. Author: Second Vatican Council.

Listed in the order in which they were promulgated: 1. English Latin The Dogmatic Constitution on the Sacred Liturgy called for renewal of the liturgy of the Mass and the other sacramental rites and established theological principles for that renewal. English Latin 3. English Latin 4. English Latin 5. English Latin 6.

English Latin 7. English Latin 8. English Latin 9. English Latin Related Q and A. Wherefore the sacred Council has decided to enact as follows: The Reform of the Sacred Liturgy Wherefore the sacred Council establishes the following general norms: A General norms B Norms drawn from the hierarchic and communal nature of the Liturgy Liturgical services are not private functions, but are celebrations of the Church, which is the "sacrament of unity," namely, the holy people united and ordered under their bishops 33 Therefore liturgical services pertain to the whole body of the Church; they manifest it and have effects upon it; but they concern the individual members of the Church in different ways, according to their differing rank, office, and actual participation.

C Norms based upon the didactic and pastoral nature of the Liturgy Wherefore, in the revision of the liturgy, the following general norms should be observed: That the intimate connection between words and rites may be apparent in the liturgy: 1 In sacred celebrations there is to be more reading from holy scripture, and it is to be more varied and suitable.

D Norms for adapting the Liturgy to the culture and traditions of peoples Wherefore: 1 The competent territorial ecclesiastical authority mentioned in Art. So that this pastoral-liturgical action may become even more vigorous in the Church, the sacred Council decrees: For this reason it has seemed good to the Council to extend permission for concelebration to the following cases: 1.

Also, with permission of the ordinary, to whom it belongs to decide whether concelebration is opportune: a at conventual Mass, and at the principle Mass in churches when the needs of the faithful do not require that all priests available should celebrate individually; b at Masses celebrated at any kind of priests' meetings, whether the priests be secular clergy or religious. Because of the use of the mother tongue in the administration of the sacraments and sacramentals can often be of considerable help to the people, this use is to be extended according to the following norms: a The vernacular language may be used in administering the sacraments and sacramentals, according to the norm of Art.

When a bishop is consecrated, the laying of hands may be done by all the bishops present. Reserved blessings shall be very few; reservations shall be in favor of bishops or ordinaries. Religious profession should preferably be made within the Mass. Therefore, when the office is revised, these norms are to be observed: a By the venerable tradition of the universal Church, Lauds as morning prayer and Vespers as evening prayer are the two hinges on which the daily office turns; hence they are to be considered as the chief hours and are to be celebrated as such.

In particular: a Orders of canons, of monks and of nuns, and of other regulars bound by law or constitutions to choral office must celebrate the entire office. It is, moreover, fitting that the office, both in choir and in common, be sung when possible. Accordingly the sacred Council has seen fit to decree as follows.

Hence: a More use is to be made of the baptismal features proper to the Lenten liturgy; some of them, which used to flourish in bygone days, are to be restored as may seem good. It is desirable also to found higher institutes of sacred music whenever this can be done.

Composers and singers, especially boys, must also be given a genuine liturgical training. Wherefore it has pleased the Fathers to issue the following decrees on these matters. The Sacred Council likewise declares that it does not oppose efforts designed to introduce a perpetual calendar into civil society.

NOTES 1. Secret of the ninth Sunday after Pentecost. John Ignatius of Antioch, To the Ephesians, 7, 2. Sacramentarium Veronese ed. Mohlberg , n. Easter Preface of the Roman Missal. Mark Acts Augustine, Tractatus in Ioannem, VI, n. John ; Luke ; Acts Postcommunion for both Masses of Easter Sunday. Collect of the Mass for Tuesday of Easter Week. Secret for Monday of Pentecost Week. Cyprian, On the Unity of the Cathotic Church, 7; cf.

Letter 66, n. Translation of the Latin Original by the Holy See. Irondale, AL viewer ewtn. Irondale, Alabama. All rights reserved. Development within doctrine is possible. The Church's teaching authority is not above the Bible but must serve it. Genuine science is fully recognized in biblical research. Scripture study must be the soul of theology. Preaching and proclamation must be biblical in approach.

The scriptures are inerrant only insofar as truths of salvation are concerned; this inerrancy does not extend to secular statements. All are to diligently study the Bible, and provision is made for translations and for cooperation in this with non-Catholics. Past : Modern mass media were often viewed with distrust in ecclesiastical circles. They were often judged in an almost purely negative way and exclusively from the standpoint of morality.

Future : The importance of press, film, radio and television for the evangelization of the world is officially recognized. Guidelines should be issued for their proper use. Evaluation of secular production should be raised to a higher level.

The responsibility of lay people is emphasized; they will be more heavily counted upon in staffing the Church's media reviewing organizations. Past : Since the Reformation the Church had chiefly been viewed as a spiritual super-state: the Pope at its head, like an absolute monarch then in graduated order bishops and priests. Ranged almost passively below them were the 'faithful'. Its legal and unchangeable aspect was obvious in the sharp opposition against all that was not the Church.

Here triumphalism was mixed with clericalism. Future : More emphasis placed on the Church as mystery and as People of God: the equality of all is stressed. Biblical images are used to highlight the various inner aspects of the Church, which is seen here as a Church 'on the move', and thus always in need of reform.

The Church's boundaries extend far beyond the visible Catholic Church; this is clear in the recognition given to Christian Churches and ecclesiastical Church communities outside of her and even to non-Christians; even atheists can be saved. The Church's hierarchy is seen as service and not as domination; it must be seen as derived from the broader priesthood which belongs to all Christians, and not the reverse.

Pope and bishops share a common collegial responsibility for the whole Church, though the overall government has been invested in a special way in the Pope. An individual bishop is given collegial responsibility by his very ordination as bishop. The permanent diaconate is revived; even married people may become deacons. The doctrine on Mary is included in the teaching on the Church; it is no longer something separated from the Church. Past : The prevalent attitude toward other Christians was hostile and purely defensive; the object was to prove to them their deficiencies and errors.

In contrast the Church tried to cover its own deficiencies. There was little concern to understand the others, and the common heritage was rarely mentioned. Other Christians were simply a danger to the Catholic faithful.

Authorities regarded the developing ecumenical movement with reserve. Future : There is an effort here to understand other Christians and make the Church's position understandable to them. Recognition is made of the Church's guilt for the division of the Church and the Church's present shortcomings. The common heritage is recognized, and the Church is supposed to live up to the Christian responsibility stemming from this heritage.

The others are recognized as Churches and church communities; it is even admitted that the Church can learn something from them. What separates is not glossed over, but ways are sought to overcome divisions through common dialogue, with deepened knowledge of scripture. Common desire for unity should be awakened in all through common prayer and through avoiding all conflict and all competition.

Past : The Catholic Churches of the Eastern rite were considered primarily as relics of a bygone age. They were not recognized as genuine parts of the Church and attempts were constantly made to Latinize them in their law, liturgy and theological thinking. Thus they had become an obstacle rather than a bridge to reunification with the non-Catholic Eastern Churches.

Future : The existence of different parts of the Church all equal in standing - the Western, Latin Church is only one of many - is recognized and even encouraged.

Therefore the rights and individual approaches proper to the Eastern Churches, even before the division, must be restored. They also have the right of naming bishops. Priestly ordination in the separated Orthodox Churches is recognized. Their faithful can, if they so desire, receive the sacraments in Catholic Churches, just as Catholic Christians may receive them in Orthodox churches when no Catholic priest is available. Marriages before an Orthodox priest are valid. Joint use of the same church is permitted.

Past : The bishops, with their powers increasingly whittled away, were in practice nothing but an executive organ of the Roman central administration. There were often no horizontal ties between country and country; the bishops' responsibility for the Church as a whole was scarcely realized.

Future : The bishops' collegial responsibility is expressed in the institution of a council of bishops synod together with the pope. Since these general synods are largely to consist of representatives elected by the conferences of bishops, such conferences should be established on national and supra-national levels, with fixed statutes, standing secretariats and the authority to make binding decisions in certain cases.

They may rearrange dioceses, transfer bishops' sees to more suitable locations, and make contacts with other countries for supra-national pastoral problems.

The Roman administration is increasingly to include diocesan bishops as well as lay people. Roman offices must reform their procedures. The power required for normal administration of dioceses is to be restored to bishops.

The powers of nuncios must be strictly defined. The bishops of each diocese enjoy independent, immediate authority; they should adapt their boards of consultants to the times and set up pastoral councils made up of priests and lay people. Even parishes are to create pastoral councils. Past : Catholic missions formerly took an almost purely negative stand against the world religions.

They were seen only from the viewpoint of conversion. The stand was even stronger in the case of the Moslems, who were considered militant enemies of the Church, and the Jews, who were considered an obdurate people. The Catholic attitude was permeated by an anti-Semitic strain without which there might have been no persecution of the Jews by the Nazis. Future : The activity of God in all religions is recognized, notwithstanding the conviction that the Church was given the fullness of truth by and in Christ.

All therefore deserve understanding and esteem. Moreover, the Church is linked to the Moslems in as much as Moslems honor Jesus and the prophets. The Church must recognize its unique relationship with the Jews: they also possess the Old Testament as sacred scripture. The Jews were and are God's chosen people. The idea that all Jews are collectively guilty for the death of Christ is rejected. They must not be called an 'accursed people'. All anti-Semitism must be uprooted from preaching and education; common biblical studies are especially recommended.